Vedanta

yadA viraktaH puruShaH prajAyate

tadaiva sannyAsavidhiH shrutau shrutaH .

na sa~NgahIno.api parivrajAmi vA-

mahaM tu shushrUShumakalpayanniti ..23..

padacChedaH:

yadA viraktaH puruShaH prajAyate tadA eva sannyAsavidhiH shrutau shrutaH .

na sa~NgahInaH api parivrajAmi vAM ahaM tu shushrUShuM akalpayan iti ..

anvayaH:

puruShaH yadA viraktaH prajAyate tadA eva sannyAsavidhiH shrutau shrutaH ahaM tu sa~NgahInaH api vAM shushrUShuM akalpayan [san] na parivrajAmi iti [abravIt] ..

anvayArthaH:

puruShaH = A man; yadA = when; viraktaH = detached; prajAyate = becomes; tadA = then; eva = only; sannyAsavidhiH = taking up of sanyAsa; shrutau = in the Vedas; shrutaH = ordained; ahaM = me; tu = but; sa~NgahInaH = detached; api = though; vAM = for you two; shushrUShuM = some one to serve; akalpayan san = provide; na = do not; parivrajAmi = accept saint-hood; iti = thus; abravIt = spoke.

Summary:

vAsudeva said - The Vedas ordain “One should accept saint-hood the moment one becomes detached”. But, though I am free from all attachments, I will not accept saint-hood until I provide someone (a brother) to serve you.

Note: The all-knowing vAsudeva, the incarnation of vAyu, foretells his father that a son will be born in due course of time who will take care of the responsibility of looking after his parents. Till that time, he would not accept saint-hood, though he is completely detached from all worldly affairs.

ayi svAmin duShTAn damaya damaya vyaktamacirAd

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan .

tadA.a.anandaM tanvanniti sumanasAM so.anusaratA-

manuj~nAmAdatta tribhuvanagururbrAhmaNaguroH ..56..

padachChedaH:

ayi svAmin duShTAn damaya damaya vyaktaM acirAt

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan.

tadA AnandaM tanvan iti sumanasAM saH anusaratAM

anuj~nAM Adatta tribhuvanaguruH brAhmaNaguroH .

anvayaH:

tadA ayi svAmin duShTAn damaya damaya svAn pramadayan acirAt viShNoH gUDhAn guNAn vyaktaM kathaya kathaya iti anusaratAM sumanasAM AnandaM tanvan tribhuvanaguruH saH brAhmaNaguroH anuj~nAM Adatta

anvayArthaH:

tadA = Then; ayi = Oh; svAmin = Lord; duShTAn = the wicked; damaya = destroy; damaya = destroy; svAn = One’s own people; pramadayan = making happy; acirAt = soon; viShNoH = of viShNu; gUDhAn = concealed (by wrong philosophies); guNAn = auspicious attribute;s vyaktaM = clearly; kathaya = exemplify; kathaya = exemplify; iti = thus; anusaratAM = requesting; sumanasAM = of the celestials; AnandaM = joy; tanvan = bringing; tribhuvanaguruH = the guru of the three worlds; saH = that vAsudeva; brAhmaNaguroH = of the Brahmin Guru; anuj~nAM = permission; Adatta = took.

Summary:

When the time to leave Gurukula has arrived, the celestials prayed to vAsudeva - Oh Lord! Completely destroy the wicked; Bringing joy to your own people, clearly exemplify the auspicious attributes of viShNu, concealed by wrong philosophies - thus. Bringing joy to the celestials, the guru of the three worlds took leave from the Brahmin Guru suggesting the end of his studies under the teacher.

ayi svAmin duShTAn damaya damaya vyaktamacirAd

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan .

tadA.a.anandaM tanvanniti sumanasAM so.anusaratA-

manuj~nAmAdatta tribhuvanagururbrAhmaNaguroH ..56..

padachChedaH:

ayi svAmin duShTAn damaya damaya vyaktaM acirAt

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan.

tadA AnandaM tanvan iti sumanasAM saH anusaratAM

anuj~nAM Adatta tribhuvanaguruH brAhmaNaguroH .

anvayaH:

tadA ayi svAmin duShTAn damaya damaya svAn pramadayan acirAt viShNoH gUDhAn guNAn vyaktaM kathaya kathaya iti anusaratAM sumanasAM AnandaM tanvan tribhuvanaguruH saH brAhmaNaguroH anuj~nAM Adatta

anvayArthaH:

tadA = Then ayi = Oh svAmin = Lord duShTAn = the wicked damaya = destroy damaya = destroy svAn = One’s own people pramadayan = making happy acirAt = soon viShNoH = of viShNu gUDhAn = concealed (by wrong philosophies) guNAn = auspicious attributes vyaktaM = clearly kathaya = exemplify kathaya = exemplify iti = thus anusaratAM = requesting sumanasAM = of the celestials AnandaM = joy tanvan = bringing tribhuvanaguruH = the guru of the three worlds saH = that vAsudeva brAhmaNaguroH = of the Brahmin Guru anuj~nAM = permission Adatta = took.

Summary:

When the time to leave Gurukula has arrived, the celestials prayed to vAsudeva - Oh Lord! Completely destroy the wicked; Bringing joy to your own people, clearly exemplify the auspicious attributes of viShNu, concealed by wrong philosophies - thus. Bringing joy to the celestials, the guru of the three worlds took leave from the Brahmin Guru suggesting the end of his studies under the teacher.

iti shrImatkavikulatilakashrItrivikramanArAyaNapaNDitAchAryasutashrInArAyaNapaNDitAchAryaviracite shrImatsumadhvavijaye mahAkAvye AnandA~Nke tR^itIyaH sargaH .

Here ends the third canto of the shrI sumadhva vijaya mahA kAvya having the mark “Ananda” composed by shrI nArAyaNapaNDitAchArya, the son of the great poet shrI trivikramapaNDitAchArya.

sAxAdathopaniShado vibhuraitareyyAH

pAThacChalena vijane.artharasAn bruvANaH .

adhyApakAya vitatAra vimoxabIjaM

govindabhaktimucitAM gurudaxiNAM saH ..55..

padachChedaH:

sAxAt atha upaniShadaH vibhuH aitareyyAH pAThacChalena vijane artharasAn bruvANaH .

adhyApakAya vitatAra vimoxabIjaM govindabhaktiM ucitAM gurudaxiNAM saH .

anvayaH:

atha saH vibhuH vijane aitareyyAH upaniShadaH pAThacChalena sAxAt artharasAn bruvANaH san adhyApakAya ucitAM vimoxabIjaM govindabhaktiM gurudaxiNAM vitatAra .

anvayArthaH:

atha = Then; saH = that; vibhuH = adept vAsudeva; vijane = in a secluded place; aitareyyAH upaniShadaH = of aitereya upanishat; pAThacChalena = by way of giving lessons; sAxAt = true; artharasAn = the subtle meanings; bruvANaH san = clearly explaning; adhyApakAya = to the teacher; ucitAM = appropritate; vimoxabIjaM = root cause of liberation; govindabhaktiM = devotion towards Govinda; gurudaxiNAM = GurudaxiNa; vitatAra = gave.

Summary:

Later, in a secluded place, the adept vAsudeva, by explaining to his teacher the subtle meanings of the aitareya upanishat, inculcated in him, as an appropriate GurudaxiNa, deep devotion towards Govinda, which is the root cause of liberation.

adhigatopaniShacca sakR^itChrutA

prakaTabhAgavatIti na vismayaH .

adhigatA nanu jAtvapi na shrutAH

pratibhayA shrutayaH shatasho.amunA ..54..

padachChedaH:

adhigatA upaniShat ca sakR^itChrutA prakaTabhAgavatI iti na vismayaH adhigatAH nanu jAtu api na shrutAH pratibhayA shrutayaH shatashaH amunA.

anvayaH:

amunA sakR^itChrutA prakaTabhAgavatI upaniShat ca adhigatA iti na vismayaH jAtu api na shrutAH shatashaH shrutayaH pratibhayA adhigatAH nanu.

anvayArthaH:

amunA = By this vAsudeva sakR^itChrutA = once heard prakaTabhAgavatI = mahAnArAyaNa upanishat, which clearly expounds bhagavAn nArAyaNa upaniShat = aitareya upanishat ca = and adhigatA = learnt iti = this is na = no vismayaH = wonder jAtu = once api = even na = not shrutAH = heard shatashaH = hundreds of shrutayaH = Vedic hymns pratibhayA = by his intellect adhigatAH = learnt nanu = is it not?

Summary:

Vasudeva once comprehended aitareya upanishat and also mahAnArAyaNa upanishat, which clearly expounds bhagavAn nArAyaNa just by listening to them once from the mouth of his teacher. This is no wonder. Does he not already know hundreds of unheard Vedic hymns by the sole power of his superior intellect?

Notes: vAsudeva being the incarnation of vAyu, needs no teacher to learn the Vedic hymns. He knows all Vedas by the sole power of his superior intellect alone. Therefore learning the entire upanishat after hearing it only once is not really a wonder.

priyavayasyashiroguruvedanA-

mashamayat sahajAmapi duHsahAm .

sa vipine vijane mukhavAyunA

shravaNagocaritena kadAcana ..53..

padachChedaH:

priyavayasyashiroguruvedanAM ashamayat sahajAM api duHsahAm .

sa vipine vijane mukhavAyunA shravaNagocaritena kadAcana ..

anvayaH:

saH kadAcana vijane vipine duHsahAm sahajAM api priyavayasyashiroguruvedanAM shravaNagocaritena mukhavAyunA ashamayat .

anvayArthaH:

saH = That vAsudeva kadAcana = once vijane = isolated vipine = forest duHsahAm = unbearable sahajAM = congenital api = even priyavayasyashiroguruvedanAM = the great pain of his best friend shravaNagocaritena = blown into the ear mukhavAyunA = wind ashamayat = cured.

Summary:

In an isolated forest, vAsudeva once cured an intense unbearable congenital headache of his best friend by way of blowing air into his ear.

sakalalaxaNashixaNamUlabhUH

shrutisamAmananaM skhalanojjhitam .

na khalu kevalamasya gurorvyadhAt

sumanasAmapi tatra kutUhalam ..52..

padachChedaH:

sakalalaxaNashixaNamUlabhUH shrutisamAmananaM skhalanojjhitaM .

na khalu kevalaM asya guroH vyadhAt sumanasAM api tatra kutUhalam .

anvayaH:

sakalalaxaNashixaNamUlabhUH skhalanojjhitaM shrutisamAmananaM kevalaM asya guroH kutUhalam na vyadhAt kintu sumanasAM api tatra [kutUhalam vyadhAt] khalu.

anvayArthaH:

sakalalaxaNashixaNamUlabhUH = The home ground for the art of Vedic recitation; skhalanojjhitaM = free from faults; shrutisamAmananaM = Vedic recitation; kevalaM = only; asya = of vAsudeva; guroH = teacher; kutUhalam = wonder na = did not vyadhAt = cause kintu = but sumanasAM = the celestials api = also tatra = about vAsudeva kutUhalam vyadhAt = caused wonder khalu = truly.

Summary:

Truly, the impeccable Vedic recitation by vAsudeva, a perfect exhibition of the art of Vedic recitation, not only caused great wonder to his teacher but also to the celestials.

guNanikA caraNAdikagocarA

na mama hR^iddayitetyudite.amunA .

vada vishAradavAda yathepsitaM

tvamuparItyavadaddharaNIsuraH ..51..

padachChedaH:

guNanikA caraNAdikagocarA na mama hR^iddayitA iti udite amunA .

vada vishAradavAda yathepsitaM tvaM upari iti avadat dharaNIsuraH ..

anvayaH:

caraNAdikagocarA guNanikA mama hR^iddayitA na iti amunA udite dharaNIsuraH vishAradavAda tvaM yathepsitaM upari vada iti avadat ..

anvayArthaH:

caraNAdikagocarA = Part by part (in units called Charanas); guNanikA = recitation; mama = my; hR^iddayitA = dear to; na = not; iti = thus; amunA = by vAsudeva; udite = having told; dharaNIsuraH = the teacher; vishAradavAda = Oh self-proclaimed scholar; tvaM = you; yathepsitaM = as you like; upari = the later portions; vada = recite; iti = thus; avadat = spoke.

Summary:

The part by part recitation by Charanas (One charana is 1/4 part of a Rik) is not dear to my heart. When vAsudeva replied thus the teacher spoke - Oh self-proclaimed scholar!, you recite the later(untaught) portions of the Vedic Mantra - thus.

Note:

The traditional practice of learning vedas by repeating a quarter, half and finally the entire Rik was not very dear to the heart of vAsudeva as he already knew the entire Vedas by heart.

atha kadAcana so.adhyayanAntare

tamavadat kupito.anyamanasvinam .

paThasi no shaTha te sakhibhiH samaM

kimiti nityamudAsitadhIriti ..50..

padachChedaH:

atha kadAcana saH adhyayanAntare taM avadat kupitaH anyamanasvinam .

paThasi no shaTha te sakhibhiH samaM kiM iti nityaM udAsitadhIH iti ..

anvayaH:

atha kadAcana saH kupitaH [san] adhyayanAntare taM anyamanasvinam shaTha te sakhibhiH samaM no paThasi kiM nityaM udAsitadhIH [kiM] iti [vartase] iti avadat.

anvayArthaH:

atha = Later; kadAcana = once; saH = that pUgavana; kupitaH san = angrily; adhyayanAntare = during the class; taM = that vAsudeva; anyamanasvinam = absent minded; shaTha = O fool; te = your; sakhibhiH = friends;samaM = along with;no paThasi = do not read; kiM = why? nityaM = always udAsitadhIH = dis-interested kiM iti = what for vartase = you stay iti = thus avadat = spoke.

Summary:

Later, once during the Veda class, the teacher Pugavana, angrily spoke to vAsudeva who was thinking of something else - Oh you stupid one, why are you not studying along with your friends. Why are you always dis-interested (in learning)? - thus.

Notes:

vAsudeva, who knew the entire Vedas, was not paying attention to the Veda class, being totally immersed in the contemplation of bhagavAn vAsudeva extolled in the Vedas.

viharatIti paThatyapi na sphuTaM

svagR^ihagAmini cAdrutamAyati .

paritutoSha na tatra jagadgurau

sa kila pUgavanAnvayajo dvijaH ..49..

padachChedaH:

viharati iti paThati api na sphuTaM svagR^ihagAmini ca adrutaM Ayati .

paritutoSha na tatra jagadgurau saH kila pUgavanAnvayajaH dvijaH .

anvayaH:

iti viharati sphuTaM na paThati api svagR^ihagAmini ca adrutaM Ayati tatra jagadgurau pUgavanAnvayajaH saH dvijaH na paritutoSha kila .

anvayArthaH:

iti= In this way; viharati = playing; sphuTaM = properly; na paThati = not reading; api = also; svagR^ihagAmini= going home; ca= also; adrutaM = interest Ayati = getting tatra = on that jagadgurau = Guru of the worlds; pUgavanAnvayajaH = one born in the lineage of pUgavana; saH = that dvijaH = brahmin; na = did not; paritutoSha = feel happy; kila = it so happened.

Summary:

It so happened that the brahmin guru, born in the lineage of pUgavana, did not feel happy about the Guru of the worlds when in the the said manner, he was always playing , not reading properly and also getting frequently interested in going home.